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And- if it is desirable to venture the more definite statement
of a personal conviction clashing with the general view- even our
human soul has not sunk entire; something of it is continuously
in the Intellectual Realm, though if that part, which is in this
sphere of sense, hold the mastery, or rather be mastered here and
troubled, it keeps us blind to what the upper phase holds in
contemplation.
The object of the Intellectual Act comes within our ken only when
it reaches downward to the level of sensation: for not all that
occurs at any part of the soul is immediately known to us; a
thing must, for that knowledge, be present to the total soul;
thus desire locked up within the desiring faculty remains unknown
except when we make it fully ours by the central faculty of
perception, or by the individual choice or by both at once. Once
more, every soul has something of the lower on the body side and
something of the higher on the side of the
Intellectual-Principle.
The Soul of the All, as an entirety, governs the universe through
that part of it which leans to the body side, but since it does
not exercise a will based on calculation as we do- but proceeds
by purely intellectual act as in the execution of an artistic
conception- its ministrance is that of a labourless overpoising,
only its lowest phase being active upon the universe it
embellishes.
The souls that have gone into division and become appropriated to
some thing partial have also their transcendent phase, but are
preoccupied by sensation, and in the mere fact of exercising
perception they take in much that clashes with their nature and
brings distress and trouble since the object of their concern is
partial, deficient, exposed to many alien influences, filled with
desires of its own and taking its pleasure, that pleasure which
is its lure.
But there is always the other, that which finds no savour in
passing pleasure, but holds its own even way.
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